注大乘入楞伽經 5.22

5.22

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.