首楞嚴義疏注經 7.42

7.42

須陀洹果名通大小，小乘可知。今修大乘首楞嚴定，發菩薩願，應以大乘位次論果。若《瓔珞本業經》「初地名鳩摩羅伽，乃至四地名須陀洹，佛地名婆伽婆佛陀。」將配此經，恐太高深。若約見真，得無生忍名須陀洹，甚為中當，即初入別、圓地住位也，此則正與觀音修證義同。若配下位，恐非所宜，以此經中云聖果故，利根修故。又以下經獲無生忍，第三漸次便已證得，此即無妨，必不可以未證位配，請細詳之。

The name of the fruit of srotāpanna applies to both the Hīnayāna and the Mahāyāna; the Hīnayāna is already known. Now cultivating the Mahāyāna Śūraṅgama samādhi and generating bodhisattva vows, one should discuss the fruit according to the Mahāyāna stages. If, as in the Yingluo benye jing, 'the first bhūmi is called Kumāraka, up to the fourth bhūmi being called Srotāpanna, and the buddha-stage being called Bhagavān-buddha'—were one to match it to this sūtra, it would probably be too lofty and profound. If, in terms of seeing the real, obtaining the forbearance of non-arising dharmas is called srotāpanna, this is extremely fitting; it is precisely the first entry into the stages of the bhūmis and abodes in the Separate and Perfect teachings, which exactly accords with the meaning of Avalokiteśvara's cultivation and realization. If matched to a lower stage, it would likely be inappropriate, because this sūtra speaks of a 'noble fruit' and cultivation by those of 'sharp faculties.' Moreover, because the sūtra below speaks of obtaining the forbearance of non-arising dharmas, which is already realized at the third gradual stage, this presents no difficulty; one must definitely not match it to an unrealized stage. Please examine this in detail.