成唯識論述記 3.692

3.692

述曰：下正廣解，於中有二，初廣阿羅漢；後廣捨位。初有三師，第一師中有五，一釋頌文；二問；三答；四徵；五釋。阿羅漢者，此正「云應」。應者，契當之義，應斷煩惱、應受供故，應不復受分段生故。若但言應，即通三義，故言如來，應不言應供。若著供字，唯得一義，便失二義。顯阿羅漢通攝三乘唯無學位，餘位未滿，非可應故。問：何故有學非阿羅漢，三無學得阿羅漢名？

The Commentary states: Below is the detailed explanation. Within it there are two parts: first, detailing the arhat; second, detailing the stage of abandonment. First there are three masters. Within the first master's view there are five parts: 1. explaining the verse text; 2. question; 3. answer; 4. challenge; 5. explanation. As for "arhat", it literally means "worthy (arhat)". "Worthy" has the meaning of being fitting: fitting to sever afflictions, fitting to receive offerings, and fitting not to receive birth in segments again. If one merely says "worthy", it applies generally to the three meanings; hence one says "Tathāgata, Arhat", and does not merely say "one worthy of offerings". If one attaches the word "offerings", one obtains only one meaning and loses the other two meanings. This shows that "arhat" broadly encompasses only the stage of the non-learner of the three vehicles; the remaining stages are not yet complete and cannot be "worthy". Question: Why are learners not arhats, while the three kinds of non-learners obtain the name of arhat?