The purpose of this study is to investigate the role and position of Arhant played in the Literature of Praj从妇p妇ramit妇 based on the Chinese version of “the Fourth Assembly of the Praj—?p?ramit?-sètra”. In terms of the contextual structure of the sutra, with focus on the practice of Buddhism, this study organizes, analyzes, discusses, and interprets related sutras through records of Buddhist ceremonies, sutras, and practices. The main practioner recorded in “Mahaprajna-paramita-sutra” is basically comprised of two types. One is the participation in the Buddhist ceremonies, in other words, the actual practitioners who participate in the Buddhist ceremonies. Another is the practitioners described in “Praj从妇-p妇ramit妇”, in other words, bodhisattva-mah妇sattvas appearing in discourses of the Buddhist ceremonies. The above comprises the main content of Chapters 2 and 3 of this paper. Then this paper goes into theoretic discussion, namely the practice of committing to the conviction of “Prajna” then following the doctrine to practice, in order to explain the possible sources of the fact that bodhisattva-mah妇sattvas are these who believe in and preach “Prajna-paramita”. This paper also analyzes whether Arhants would give up the highest 枭r妇vaka state that they have strived to obtain, and convert themselves to bodhisattvas. This study discovers that Arhants not only possess the ability to practice “Praj从妇-p妇ramit妇”, but also the main sources of bodhisattva-mah妇sattvas. Therefore, Arhants are potential bodhisattvas. Such result is a breakthrough to the stereotypical idea that 枭r妇vakas and bodhisattvas are incompatible; in other words, 枭r妇vakas and bodhisattvas are not independent from each other but connected and complementary. If a 枭r妇vaka practitioner with enlightenment could possess bodhi heart and be complement with “Praj从妇-p妇ramit妇”, one could advance in the practice.
