楞伽阿跋多羅寶經註解 2.198

2.198

大慧是大乘人，請說小乘者何？蓋菩薩有自行、化他不同，自行則唯趣極果，化他則法須遍至，故為眾請說四果之法。須陀洹，此云預流，初果也。又言須陀洹趣者，趣即趣向，謂初果向也。差別通相者，通即同也，謂分別同相、別相也。及二果、三果、四果，修行方便之相皆得善解分別知已。如是如是者，謂如是分別、如是而知。為諸眾生說此四法，令其證得二無我相，淨除惑、智二障，於諸地相漸次通達，獲於如來智慧境界。以法身法財利物無盡，如摩尼珠以寶濟人之無匱也。

Mahāmati is a practitioner of the Mahāyāna; why does he request an explanation of the Hīnayāna? Bodhisattvas differ in their own cultivation and their conversion of others: their own cultivation aims solely at the ultimate fruit, while converting others requires their teaching to reach everywhere; therefore, on behalf of the assembly he requests an explanation of the Dharma of the four fruits. Srotāpanna is translated here as 'stream-enterer', the first fruit. Furthermore, 'those entering the srotāpanna path' means the inclination toward it, which refers to the candidate for the first fruit. 'Distinctive and common characteristics': 'common' means identical, which refers to discerning common and distinctive characteristics. And having thoroughly understood and discerned the characteristics of the expedients of practice of the second fruit, third fruit, and fourth fruit: 'in these respective ways' means discerning in such a way and knowing in such a way. Preaching these four dharmas for the sake of sentient beings, he causes them to realize the characteristics of the two kinds of selflessness, purify the two obscurations of afflictions and cognizable objects, progressively master the characteristics of the various bhūmis, and obtain the realm of the Tathāgata's wisdom. Benefiting beings inexhaustibly with the Dharma-body and the wealth of Dharma is like a maṇi jewel aiding people with gems without ever being exhausted.