注大乘入楞伽經 5.22

5.22

言方便相者，四果修行方便相也。須陀洹，此云預流。謂從凡夫地修七方便、起八忍八智，斷三界四諦下八十八使分別惑，斷至八十七品名初果向，八十八品盡名初果，創入聖人流類，故名預流也。斯陀含，此云一往來。謂初果見道已，起九無間道、九解脫道，斷三界九地共九九八十一品修惑也。且欲界一地九品修惑，共潤七生。在初果身中，斷欲界前五品盡，名二果向，六品盡名二果。從此命終，更須一往天上、一來人間，斷餘三品惑，故云一往來也。阿那含，此云不來。謂已在二果身中，斷欲界九品修惑，至八品盡，名三果向，至九品盡名三果。一往色界天上，不還來欲界受生，故云不來。已上三果人，名有學也。阿羅漢此有三翻：一云殺賊、二云無生、三云應供。謂在三果身中，斷上二界八地，八九七十二品修所斷惑，斷至七十一品，名第四果向，斷七十二品盡，名第四阿羅漢果無學位。是以但盡凡情，別無聖解，菩薩得是善巧，為眾生說如是聲聞法、如是菩薩法，令其證得人法無我、淨惑智障，於諸地相究竟通達，至如來所證境界，得佛法身法財，益物無盡。以有此利故，請如來說四果差別。

The phrase "characteristics of expedient means" refers to the characteristics of the expedient means in the cultivation of the four fruits. Srotāpanna is translated here as "stream-enterer". It means that from the stage of an ordinary person, one cultivates the seven expedient means and gives rise to the eight patiences and eight knowledges, severing the eighty-eight delusions of discrimination under the four truths across the three realms. When one severs up to eighty-seven grades, it is called the approach to the first fruit; when the eighty-eight grades are exhausted, it is called the first fruit, newly entering the stream of noble persons, hence the name "stream-enterer". Sakṛdāgāmin is translated here as "once-returner". It means that having seen the path at the first fruit, one gives rise to the nine uninterrupted paths and nine liberation paths, severing the eighty-one grades of defilements of cultivation across the nine grounds of the three realms. Moreover, the nine grades of defilements of cultivation of the single ground of the desire realm together moisten seven rebirths. In the embodiment of the first fruit, severing up to the first five grades of the desire realm is called the approach to the second fruit; when the six grades are exhausted, it is called the second fruit. From this life's end, one must still go once to the heavens and come once to the human realm to sever the remaining three grades of delusions; therefore, it is called "once-returner". Anāgāmin is translated here as "non-returner". It means that within the embodiment of the second fruit, one severs the nine grades of defilements of cultivation of the desire realm: reaching the end of the eighth grade is called the approach to the third fruit; reaching the end of the ninth grade is called the third fruit. Once going to the heavens of the form realm, one does not return to take birth in the desire realm; hence it is called "non-returner". Those of the three fruits above are called "those in training". Arhat has three translations here: first, "slayer of thieves"; second, "unproduced"; third, "worthy of offerings". It means that within the embodiment of the third fruit, one severs the seventy-two grades of delusions abandoned by cultivation across the eight grounds of the upper two realms; severing up to the seventy-first grade is called the approach to the fourth fruit; when the seventy-two grades are exhausted, it is called the fourth fruit of arhat, the stage of no-more-learning. Therefore, it is merely the exhaustion of ordinary sentiments, with no separate noble understanding. Bodhisattvas attain this skillfulness to teach such śrāvaka Dharma and such bodhisattva Dharma for sentient beings, causing them to realize the selflessness of persons and phenomena, purify the obstacles of defilement and knowledge, thoroughly comprehend the characteristics of the grounds, reach the realm realized by the Tathāgata, and attain the Buddha's Dharma-body and wealth of Dharma, endlessly benefiting beings. Because there is such benefit, he requested the Tathāgata to explain the distinctions of the four fruits.