金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.78

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經。須菩提於意云何須陀洹能作是念我得須陀洹果不　自下斷第四疑。此名聲聞得果疑。論敘疑云。何說聖人以無為法得名。以是義故。彼法不可取不可說。若爾須陀洹等聖人取自果。云何言彼法不可取不可說。既如證如說。云何成不可取說。為斷此疑經文有三。一總約四果以顯其得。二別約羅漢以顯其失。三引己證成種彰其事。前中有四。所謂四果。一一果中皆有問答徵釋。此即初果之中第一問也。須陀洹者名合二義。一名預流。創預出世聖果流故。二名逆流。已逆世間生死流故。此人永斷三界見惑我執已亡。以須菩提證無學道能知是事。為欲成其無取說義。是故問言。須陀洹人已斷我執。作是念言我得果以不。

[Sūtra:] "Subhūti, what do you think? Can a srotāpanna form such a thought: 'I have attained the fruit of a srotāpanna'?"

Hereafter, the fourth doubt is resolved. This is called the doubt concerning śrāvakas attaining fruits. The Treatise states the doubt, saying: "Why is it said that noble persons are designated by unconditioned dharmas? For this reason, that dharma cannot be grasped and cannot be spoken of. If so, when noble persons such as srotāpannas grasp their own fruits, why is it said that that dharma cannot be grasped and cannot be spoken of? Since it is spoken of as realized, how does it become ungraspable and unspeakable?" To resolve this doubt, the sūtra text has three [parts]: first, generally referring to the four fruits to reveal their attainment; second, specifically referring to the arhat to reveal the fault; third, citing oneself to provide proof and further clarify the matter. In the first [part] there are four, namely the four fruits. Within each single fruit there are question and answer, interrogation and explanation. This is the first question regarding the first fruit. "Srotāpanna" combines two meanings in its name: first, it is named "stream-enterer" (yùliú), because one begins to enter the stream of supramundane noble fruits; second, it is named "countering the stream" (nìliú), because one has already countered the worldly stream of birth-and-death. This person has permanently severed the afflictions of view in the three realms, and clinging to self has already vanished. Because Subhūti had realized the path of the adept (aśaikṣa) and could understand this matter, [the Bhagavat,] wishing to establish the meaning of neither grasping nor speaking, therefore asked: "Has a srotāpanna person, having severed clinging to self, formed the thought: 'Have I attained the fruit or not?'"