注大乘入楞伽經 5.50

5.50

此明初果斷結，終不起念我能斷結；若起念者應有二過，則墮身見及三結等悉不斷故。例餘三果亦復如是，故《金剛經》佛問：「須菩提！須陀洹等至阿羅漢，能作是念我得須陀洹等四果否？」須菩提皆言：「不也。世尊！若作是念，即為著我人眾生壽者。」雖曰權乘昧劣，苟非離麁妄念，亦不能斷分段生死。

This clarifies that when the first-fruit saint severs the fetters, they never give rise to the thought, ‘I am able to sever the fetters.’ If they were to give rise to this thought, there would be two faults: falling into the view of an existing self, and failing to sever the three fetters and so forth. By analogy, the remaining three fruits are also like this. Hence in the Vajracchedikā Sūtra, the Buddha asked: “Subhūti, can the srotaāpanna up to the arhat have the thought: ‘I have attained the four fruits of the srotaāpanna and so forth’?” Subhūti answered in each case: “No, World-Honoured One. If they were to have this thought, they would be clinging to a self, a person, a sentient being, and a life span.” Although the provisional vehicle is said to be dim and inferior, if they did not leave behind coarse, false thoughts, they could not sever birth and death of fragmented parts either.