首楞嚴義疏注經 6.330

6.330

一會之眾根器各異，大小不同。前文觀音說竟，諸佛放光互來灌頂，兼灌大菩薩及阿羅漢。受彼光者一時俱獲金剛三昧。此即顯會二十四聖諸別觀門，一時圓入觀音修證。今此阿難及諸初心聞說偈已，隨其位次悟入有異。阿難等方悟圓通，從耳根入猶未有證，故云明了其家所歸道路。其天龍眾及小有學，大乘地前十恒河沙獲法眼淨，即入初地見道位也。性比丘尼是三果人，今成無學。未發心者其數無量，皆發道意，即悟解大乘也。

The capacities in the one assembly were varied, differing between great and small. Earlier in the text, when Avalokiteśvara finished speaking, the Buddhas emitted light and mutually consecrated crowns, also consecrating the crowns of the great bodhisattvas and arhats. Those who received that light all simultaneously obtained the vajra samādhi. This revealed the assembly's entry into Avalokiteśvara's cultivation and realization all at once, unifying the distinct contemplation doors of the twenty-four sages. Now, when Ānanda and those at the beginning stage heard the verses spoken, their awakenings and entries differed according to their stages. Ānanda and the others had just awakened to perfect penetration; entering through the ear faculty, they had not yet had realization, hence it says, "clearly understood the road leading back to his house." The host of gods, nāgas, the lesser trainees, and those prior to the Mahāyāna bhūmis, numbering as many as ten sands of the Ganges, obtained purity of the Dharma eye—that is, they entered the first bhūmi, the stage of seeing the Way. The nun Prakṛti was someone of the third fruit; now she became one without training. Those who had not yet generated the aspiration were immeasurable in number; all gave rise to the thought of the Way—that is, they awakened to and understood the Great Vehicle.