金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.78

1.78

[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?'"