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References

1. Whitney, D. W. Roots, Verb-forms and Primary Derivatives of the Sanskrit Language
2. Monier-Williams Sanskrit English Dictionary
3. RV 1.4.47, 2.5.51
4. Richard Gombrich, 2009, What the Buddha Thought, Equinox: London, pp. 57–58.
5. Richard Kieckhefer, George D. Bond. "Sainthood: Its Manifestations in World Religions" 1988. pp. 159-160.
6. Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 446
7. Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. 2005. p. 218.
8. Sree Padma. Barber, Anthony W. Buddhism in the Krishna River Valley of Andhra. 2008. p. 44
9. Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 48.
10. Warder, A.K. Indian Buddhism. 2000. p. 277
11. Kalupahana, David. Buddhist Thought and Ritual. 2001. p. 109
12. Peter Harvey, The Selfless Mind. Curzon Press 1995, p. 227: Before focusing on key passages on the tathagata, it is first necessary to clarify which persons the word refers to. The Buddha often used it when talking of himself as an enlightened being, rather than as the individual Gotama. In general, "tathagata" is used specifically of the Buddha, the one who discovers and proclaims the path to nibbana (A.II.8–9, S.III.65-6), with the "tathagata, Arahat, perfectly and completely enlighteneed one" being contrasted with a "disciple of the tathagata" (D.II.142). Nevertheless, "tathagata" is sometimes used of any Arahat. S.V.327, for example, discusses the "dwelling of a learner" and that of a tathagata, and explains the second by describing the qualities of an Arahat. At M.I.139–140 and 486-7, moreover, there is a switching between talk of a "tathagata" and of "a monk whose mind is freed thus", as if they were simple equivalents. Tathagata literally means "thus-gone" or "thus-come", probably meaning one who is "attained-to-truth" or "whose-nature-is-from-truth".
13. Bhikkhu Bodhi. "Transcendental Dependent Arising". Access to Insight. Archived from the original on 30 March 2009. https://web.archive.org/web/20090330082958/http://www.accesstoinsight.org/lib/authors/bodhi/wheel277.html. Retrieved 16 March 2009. 
14. "Yahoo! Groups". https://groups.yahoo.com/group/Buddhawaslike/message/17. 
15. "Yahoo! Groups". https://groups.yahoo.com/group/Buddhawaslike. 
16. Ānanda's teaching on achieving arhantship can be found in AN 4.170. Translations for this sutta can be found in Bodhi (2005) pp. 268–9, 439, and Thanissaro (1998).
17. Bodhi (2005), p. 268, translates this fourth way as: "a monk's mind is seized by agitation about the teaching." Thanissaro (1998) gives a seemingly contrary interpretation of: "a monk's mind has its restlessness concerning the Dhamma [Comm: the corruptions of insight] well under control." Thus, it appears possible to interpret the excitation (Pali: uddhacca, see Rhys Davids & Stede, 1921–25) as either something that the future arahant uses to impel their pursuit of the path or something that the future arahant controls in order to pursue the path. http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:3582.pali
18. Keown and Prebish (2007), Routledge Encyclopedia of Buddhism, p. 36: "When the great Theravada commentator, Buddhaghosa, wrote the Visuddhimagga delineating the nature of the gradual path to enlightenment, he placed the arahant at the completion of that path. The arahant stands as a transcendent figure in Theravada, one who has followed to its end the way of Dharma set out by the Buddha."
19. Williams, Paul. Buddhism. Vol. 3: The origins and nature of Mahāyāna Buddhism. Routledge. 2004. p. 119
20. Baruah, Bibhuti. Buddhist Sects and Sectarianism. Sarup & Son. 2008. p. 192
21. Sheng Yen. Orthodox Chinese Buddhism. North Atlantic Books. 2007. p. 149.
22. Sheng Yen. Orthodox Chinese Buddhism. North Atlantic Books. 2007. p. 163.
23. Williams, Paul. Buddhism. Vol. 3: The origins and nature of Mahāyāna Buddhism. Routledge. 2004. p. 120
24. Powers, John. A Concise Introduction to Tibetan Buddhism. Snow Lion Publications. 2008. p. 36.
25. Leidy, Denise. The Art of Buddhism: An Introduction to Its History and Meaning. Shambhala. 2009. p. 196
26. Susan Bush and Ilsio-yen Shih (1985). Early Chinese Texts on Painting. Cambridge, Massachusetts, and London. p. 314. 
27. Williams, Paul. Buddhism. Vol. 3: The origins and nature of Mahāyāna Buddhism. Routledge. 2004. p. 50
28. 《異部宗輪論述記》：謂佛雖在僧中所攝，然別施佛果大，非僧（果大）。於窣堵波興供養業獲廣大果。佛與二乘解脫雖一，而聖道異。無諸外道能得五通。阿羅漢身皆是無漏。餘義多同大眾部執。
29. Routledge Encyclopedia of Buddhism: "When the great Theravada commentator, Buddhaghosa, wrote the Visuddhimagga delineating the nature of the gradual path to enlightenment, he placed the arahant at the completion of that path. The arahant stands as a transcendent figure in Theravada, one who has followed to its end the way of Dharma set out by the Buddha."[31]
30. Bhikkhu Bodhi, Arahants, Bodhisattvas, and Buddhas
31. Bhikkhu Bodhi: "The Buddha is the first of the arahants, while those who reach the goal by following his path also become arahants. In the verse of homage to the Buddha, it is said: "Iti pi so Bhagavā Arahaṃ... — The Blessed One is an arahant..." Shortly after his enlightenment, while walking to Benares to meet the five monks, a wanderer stopped the Buddha and asked who he was. The Buddha replied: "I am the arahant in the world, I am the supreme teacher" (MN 26/I 171). So the Buddha first of all declares himself to be an arahant."[32]
32. "From the perspective of the Nikāyas, the ultimate goal – the goal in strict doctrinal terms – is nirvāṇa, and the goal in human terms is arahantship, the state of a person who has attained nirvāṇa in this present life."[32]
33. Williams, Paul. Buddhism. Vol. 3: The origins and nature of Mahāyāna Buddhism. Routledge. 2004. pp. 119-120
34. prebish & Keown 2004, p. 88.
35. "羅漢 - English translation – Linguee" (in en). https://www.linguee.com/japanese-english/translation/%E7%BE%85%E6%BC%A2.html. 
36. Visser, Marinus Willem de (1923) (in en). The Arhats in China and Japan. Oesterheld & Company. https://books.google.com/books?id=krBZAAAAMAAJ&pg=PA6&lpg=PA6&dq=arhat+lohan+rakan+translation&source=bl&ots=QfsPNsP0kj&sig=ACfU3U0Q1SxC0sVBOZxU-FQFcyeRy2GvPg&hl=en&sa=X&ved=2ahUKEwjM8u2g2_vjAhXL7Z4KHdDABbkQ6AEwEXoECAUQAQ#v=onepage&q&f=false. 
37. "Sixteen Arhats at Shengyin Temple-- the 15th: Ajita Arhat | Guanxiu" (in en). https://www.researchgate.net/publication/37478205_Sixteen_Arhats_at_Shengyin_Temple--_the_15th_Ajita_Arhat. 
38. Cozort, Daniel. Unique Tenets of the Middle Way Consequence School. Snow Lion Publications. 1998. p. 259.