九、用「四果無得」來重申「眾生消殞寂滅，但眾生依然存在」的道理
The Lord asked: What do you think, Subhuti, does it occur to the Streamwinner, 'by me has the fruit of a Streamwinner been attained'?：
世尊問：「你認為如何呢？須菩提！入流者，(從真實的佛性觀點看來)，有『我得到了入流果位』的這麼一件事情嗎？」
Subhuti replied: No indeed, O Lord. And why? Because, O Lord, he has not won any dharma. Therefore is he called a Streamwinner. No sight-object has been won, no sounds, smells, tastes, touchables, or objects of mind. That is why he is called a 'Streamwinner'.須菩提答：「沒有，世尊！他，(從真實的佛性觀點看來)，沒有『我得到了入流果位』的這麼一件事情。為什麼呢？因為，(從真實的佛性觀點看來)，根本沒有任何入流的境界或果位可以進入，因此，才稱他為『入流者』；沒有任何視覺的印象，任何聽覺、嗅覺、味覺、觸覺、或心想的印象可以進入，因此，才稱他為『入流者』。
If, O Lord, it would occur to a Streamwinner, 'by me has a streamwinner's fruit been attained', then that would be in him a seizing on a self, seizing on a being, seizing on a soul, seizing on a person.
如果，世尊！他有『我得到了入流果位』的認知 (滯留在心中)，代表他的心裡，還緊緊地抓著『梵我』、『眾生』、『耆婆』、或『補特伽羅』的認知，而不肯放捨。」
The Lord asked: What do you think, Subhuti, does it then occur to the Once-Returner, 'by me has the fruit of a Once-Returner been attained'?
世尊又問：「你認為如何呢？須菩提！一來者，(從真實的佛性觀點看來)，有『我得到了一來果位』的這麼一件事情嗎？」
Subhuti replied: No indeed, O Lord. And why? Because there is not any dharma that has won Once-Returnership. That is why he is called a 'Once-Returner'.
須菩提答：「沒有，世尊！他，(從真實的佛性觀點看來)，沒有『我得到了一來果位』的這麼一件事情。為什麼呢？因為，(從真實的佛性觀點看來)，根本沒有任何一來的境界或果位可以一去一來，因此，才稱他為『一來者』。」
The Lord asked: What do you think, Subhuti, does it then occur to the Never-Returner 'by me has the fruit of a Never-Returner been attained'?
世尊又問：「你認為如何呢？須菩提！不來者，(從真實的佛性觀點看來)，有『我得到了不來果位』的這麼一件事情嗎？」
Subhuti replied: No indeed, O Lord. And why? Because there is not any dharma that has won Never Returnership. Therefore is he called a 'Never-Returner'
須菩提答：「沒有，世尊！他，(從真實的佛性觀點看來)，沒有『我得到了不來果位』的這麼一件事情。為什麼呢？因為，(從真實的佛性觀點看來)，根本沒有任何不來的境界或果位可以去而不來，因此，才稱他為『不來者』。」
The Lord asked: What do you think, Subhuti, does it then occur to the Arhat, 'by me has Arhatship been attained'? What do you think, Subhuti.
世尊又問：「你認為如何呢？須菩提！阿羅漢，(從真實的佛性觀點看來)，有『我得到了阿羅漢果位』的這麼一件事情嗎？」
Subhuti: No indeed, O Lord. And why? Because no dharma is called 'Arhat'. That is why he is called an Arhat. 'by me has Arhatship been attained', then that would be in him a seizing on a self, seizing on a being, seizing on a soul, seizing on a person.
須菩提答：「沒有，世尊！他，(從真實的佛性觀點看來)，沒有『我得到了阿羅漢果位』的這麼一件事情。為什麼呢？因為，(從真實的佛性觀點看來)，根本沒有任何阿羅漢的境界或果位可以脫離六道輪迴，因此，才稱他為『阿羅漢』。如果，世尊！他有『我得到了阿羅漢果位』的認知 (滯留在心中)，代表他的心裡，還緊緊地抓著『梵我』、『眾生』、『耆婆』、或『補特伽羅』的認知，而不肯放捨。
(總之，以上，都是從真實的佛性觀點看來、佛性意義上的『四果無得』，而不是在心理上的、沒有四果的念頭或思想；因為，心無、或心裡不想，雖然能夠證得小乘的四果，但是，即便證得阿羅漢的『空』，還是有所滯礙，未能超越心理的囿限，而非真正的『第一義空』。滯礙的是入流者、一來者、不來者、阿羅漢等眾生，在心中的認知，不是『第一義空』有所滯礙；在『第一義空』中，入流者、一來者、不來者、阿羅漢等境界，皆無滯礙。如第三節所述，開始實行菩薩乘的人，不是不要有念頭或思想，而是不要一直停留在那裡；妄念的生起是自然現象，不要刻意去壓抑，實行菩薩乘的人要用向前邁進的心念，穿透妄念的荊棘叢林，達到真實的佛心，也就是『即心即佛』的意思)。
And why? I am, O Lord, the one whom the Tathagata, the Arhat, the Fully Enlightened One has pointed out as the foremost of those who dwell in Peace. I am, O Lord, an Arhat free from greed. And yet, O Lord, it does not occur to me, 'an Arhat am I and free from greed'.
為什麼呢？因為，世尊！我是您、如來、無垢者、正遍知者所稱許的第一寂靜行者；世尊！我是全然地脫離了貪欲的阿羅漢；因而，世尊！我更不會有『我是全然地脫離了貪欲的阿羅漢』的認知 (滯留在心中)。
If, O Lord, it could occur to me that I have attained Arhatship, then the Tathagata would not have declared of me that 'Subhuti, this son of good family, who is the foremost of those who dwell in Peace, does not dwell anywhere; that is why he is called "a dweller in Peace, a dweller in Peace"'.
如果，世尊！我有『我是全然地脫離了貪欲的阿羅漢』的認知 (滯留在心中)，那麼，您、如來就不會懸記未來，說：『善家子須菩提是第一寂靜行者，因為，(從真實的佛性觀點看來)，根本沒有任何的寂靜行，以這個緣故，才稱他為寂靜行寂靜行者。』」
