首楞嚴義疏注經 6.32

6.32

因聞四諦聲教悟故，名聲聞也。發真之後三果三向，俱名有學。未發真前，在忍位中，用有漏智縮觀觀四諦，作三十二行相，見道一十六心無漏道發，斷四諦下八十八使分別煩惱，證生空理，名四諦空。從初果後進斷俱生，證滅諦理，名修道入滅。將登無學，名勝性現圓。現身說法令其速證，然後誘之不滯化城，令進大果。

Because they awaken by hearing the voice and teaching of the four truths, they are called 'śrāvakas' (voice-hearers). After bringing forth reality, the three fruits and three directions are all named 'those in training' (śaikṣa). Prior to bringing forth reality, while in the stage of forbearance, one uses defiled wisdom to condense the contemplation on the four truths, producing thirty-two mental aspects; when the sixteen minds of the path of seeing arise as the undefiled path, one severs the eighty-eight entanglements of discriminative defilements under the four truths and realizes the principle of the emptiness of persons, which is called 'the emptiness of the four truths'. Progressing after the first fruit to sever the innate [defilements] and realize the principle of the truth of cessation is called 'cultivating the path and entering cessation'. Being about to ascend to non-training (aśaikṣa) is called 'the superior nature becoming manifest and complete'. Appearing in bodily form to expound the Dharma causes them to swiftly attain realization, and thereafter guides them not to linger in the transformed city, causing them to advance toward the great fruit.