注大乘入楞伽經 3.116

3.116

言小乘初心，修七方便，至見諦理，能斷三界見道所斷八十八使，創預聖流，名預流果。次從是發六無礙道，斷於欲界前之六品修所斷惑，證第六解脫，於人天更一往來，名一來果。又發後三無礙道，永斷欲界七八九品諸煩惱盡，更不還欲界受生，名不還果。又於色界修行，永斷上二界修道所斷一切煩惱，得盡智無生智，不受後有，名阿羅漢果。如來方便，為畏生死妄想苦愚夫，說斷三界煩惱，得諸果差別。然皆不離心量，故云是等諸聖人，其心悉迷亂。

This means that in the initial mind of the Hīnayāna, one cultivates the seven expedient means until seeing the principle of the truths, being able to sever the eighty-eight propensities severed by the path of seeing in the three realms and newly entering the noble stream; this is called the fruit of the Stream-Enterer. Next, from this one brings forth the six paths without obstruction, severs the first six grades of delusion severed by cultivation in the desire realm, realizes the sixth liberation, and returns once more among humans and devas; this is called the fruit of the Once-Returner. Furthermore, one brings forth the subsequent three paths without obstruction, permanently extinguishing all afflictions of the seventh, eighth, and ninth grades in the desire realm, no longer returning to be reborn in the desire realm; this is called the fruit of the Non-Returner. Furthermore, cultivating in the form realm, one permanently severs all afflictions severed by the path of cultivation in the upper two realms, attains the knowledge of exhaustion and the knowledge of non-arising, and does not receive subsequent existence; this is called the fruit of the Arhat. As an expedient means, the Tathāgata taught the severing of the afflictions of the three realms and the attainment of the distinction among these fruits for the sake of fools who fear the suffering of the false discrimination of birth-and-death. However, none of these depart from cittamatra; hence it says: all these noble persons have minds that are completely deluded.