Ekottarāgama, Fascicle 46

Original text: 有十一法阿罗汉所不习者。云何为十一。漏尽阿罗汉终不舍法服习白衣行。漏尽阿罗汉终不习不净行。漏尽阿罗汉终不杀生。 漏尽阿罗汉终不盗。漏尽阿罗汉食终不留遗余。漏尽阿罗汉终不妄语。漏尽阿罗汉终不群类相佐。漏尽阿罗汉终不吐恶言。漏尽阿罗汉终不有狐疑。漏尽阿罗汉终不恐惧。漏尽阿罗汉终不受余师。又不更受胞胎。诸贤士。是谓漏尽阿罗汉终不处十一之地。

Explanation: There are eleven things that an arhat will never again engage in. What are these eleven? First, an arhat whose afflictions have been completely exhausted will never abandon the kasaya robes to engage in the worldly affairs of a white-robed layperson. Second, an arhat whose afflictions have been exhausted will never again have impure sexual craving between man and woman. Third, an arhat whose afflictions have been exhausted will never again kill living beings. Fourth, an arhat whose afflictions have been exhausted will never again steal. Fifth, when an arhat whose afflictions have been exhausted takes his meal, he will no longer leave leftover food behind. Sixth, an arhat whose afflictions have been exhausted will never again speak falsely. Seventh, an arhat whose afflictions have been exhausted will never form cliques and factions, making himself the head of a group. They differ from worldly human sentiments: they prefer solitude and do not like mutual support and alliance among groups, having no desires or schemes of their own. Eighth, an arhat whose afflictions have been exhausted will never utter harsh words. Ninth, an arhat whose afflictions have been exhausted will never harbor doubt or disbelief in the Buddha's Dharma. Tenth, an arhat whose afflictions have been exhausted will never again give rise to fear in the mind. Eleventh, an arhat whose afflictions have been exhausted is a sage beyond training (aśaikṣa) of the Small Vehicle, who no longer needs to study the Small Vehicle Dharma of liberation from birth-and-death with anyone else, and will no longer be reborn into a mother's womb. All you virtuous gentlemen, this is called the arhat whose afflictions have been exhausted forever not dwelling in these eleven states.

If an arhat still engages in even a little bit of worldly dharma, with the mind attached even slightly to worldly dharma, then he is not an arhat; therefore arhats are all monastics and cannot live a lay life even for a single day. If he returns to lay life and goes home, he immediately becomes a person of the third fruit (anāgāmin). But he will not live in worldly dharma for more than three months before becoming weary of it; then he will leave home again and again attain the fourth fruit of arhatship.

Even if there is an arhat who returns to lay life, he would be an arhat liberated by wisdom, whose meditative concentration is not particularly excellent; an arhat liberated in both ways will never give rise to the thought of returning to lay life, for they cannot endure even a tiny bit of worldly dharma.

If a Mahāyāna bodhisattva has attained the third or fourth fruit, he likewise would not wish to live in worldly dharma or engage in worldly affairs; even if there were countless treasures and riches for him to take, he would not be willing to trouble his mind over them. Being together with sentient beings in order to deliver them is something that simply cannot be avoided; even when together with them, his mind remains detached. Even when money is needed for propagating the Dharma, he is unwilling to rack his brains to obtain money, and unwilling to cater to what is contrary to the Dharma or to worldly dharma.