「须菩提！于意云何？须陀洹能作是念：『我得须陀洹果』不？」须菩提言：「不也，世尊！何以故？须陀洹名为入流，而无所入，不入色声香味触法，是名须陀洹。」「须菩提！于意云何？斯陀含能作是念：『我得斯陀含果』不？」须菩提言：「不也，世尊！何以故？斯陀含名一往来，而实无往来，是名斯陀含。」「须菩提！于意云何？阿那含能作是念：『我得阿那含果』不？」须菩提言：「不也，世尊！何以故？阿那含名为不来，而实无不来，是故名阿那含。」「须菩提！于意云何？阿罗汉能作是念：『我得阿罗汉道』不？」须菩提言：「不也，世尊！……世尊！若阿罗汉作是念：『我得阿罗汉道』，即著我相、人相、众生相、寿者相。……以须菩提实无所行，而名须菩提是乐阿兰那行者。」
逐句解释
须陀洹名为入流，而无所入——不入色声香味触法
须陀洹是初果圣人，意思是「入流」——进入了解脱之流。但须菩提说：真正的须陀洹，其实「无所入」——他并没有真的进入任何一个地方，也没有执着于任何感官对境（色声香味触法）。「入流」只是一个名字，不是一个可以被抓住的状态。
The stream-enterer has 'entered the stream' — yet entered nothing; not entering form, sound, smell, taste, touch, or mind-objects
Sotapanna (须陀洹) is the first of four stages of awakening in Buddhist tradition — the 'stream-enterer,' one who has definitively turned toward liberation. But Subhuti points out a paradox: the stream-enterer has entered nothing. There is no fixed 'stream' to enter, no destination to arrive at. If the stream-enterer thought 'I have now entered the stream,' they would be grasping at a mark of attainment — which is precisely what the path dissolves. The name is a pointer, not a possession.
斯陀含名一往来，而实无往来
斯陀含是二果圣人，意思是「一往来」——只需再来人间一次便可解脱。但须菩提说：真正的斯陀含，实际上「无往来」——并没有一个真实固定的「来」和「去」。如果他执着于「我只剩一次轮回了」，这个执着本身就是障碍。
The once-returner is called 'one who returns once' — yet in truth there is no coming and going
Sakadagami (斯陀含) is the second stage — one who will return to the human realm only once more before full liberation. Again the same move: the name implies a journey, a counting down, a measurable progress. But true attainment at this level involves no clinging to the idea of 'I have one more life to go.' That thought would itself be attachment to a mark of selfhood — keeping score of one's own liberation. The real practitioner does not track their progress.
阿那含名为不来，而实无不来
阿那含是三果圣人，意思是「不来」——不再回到欲界，将在色界或无色界直接证得解脱。但须菩提说：真正的阿那含，「实无不来」——他并没有执着于「我是一个不来者」的身份认同。一旦认同「我不再来了」，那个「我」就又回来了。
The non-returner is called 'one who does not return' — yet in truth there is no not-returning
Anagami (阿那含) is the third stage — the non-returner, who will not be reborn in the desire realm again. Once more the paradox: the very identity of 'I am a non-returner' would be a subtle form of ego-clinging. The title describes a trajectory, not an identity to wear. Progress in Buddhist practice is measured precisely by the degree to which one is free from making even one's spiritual achievements into a self.
若阿罗汉作是念：『我得阿罗汉道』，即著我相、人相、众生相、寿者相
阿罗汉是四果圣人，代表小乘佛教中最高的解脱境界。须菩提说：如果一个阿罗汉心里想「我已经证得了阿罗汉道」，他就立刻又落入了四相的执着——因为这个念头里有「我」、有「得」、有「道」，都是执着。须菩提以自身为例说：我不会这样想，所以佛陀才说我是「乐阿兰那行者」（喜好无争、寂静修行之人）。
If an arahant thinks 'I have attained the arahant path,' they have fallen back into the four marks
The arahant (阿罗汉) is the fourth and final stage — full liberation, the highest attainment in the early Buddhist path. And yet: even here, the thought 'I have attained arahantship' is self-defeating. The moment that thought arises, a self has re-emerged — the very thing the entire path was dissolving. Subhuti uses himself as example: the Buddha calls him 'one who loves solitary practice free of conflict' precisely because Subhuti does not think of himself as someone who practises. The deepest freedom leaves no trace of the one who became free.
总结 · Summary
第九章用四个修行阶位来说明同一个道理：真正的成就，不能成为执着的对象。须陀洹「入流而无所入」，斯陀含「往来而实无往来」，阿那含「不来而实无不来」，阿罗汉若说「我得阿罗汉道」则立刻落入四相。真正的解脱，不留下一个「得到了解脱」的我。越深的觉悟，越没有「我在觉悟」的痕迹。
Chapter 9 uses the four stages of awakening to make a single point: genuine attainment cannot be turned into an identity. The stream-enterer enters nothing; the once-returner goes nowhere; the non-returner has nowhere to not-return from; and the arahant who thinks 'I have attained' has immediately un-attained. True liberation leaves no residue of a self who became liberated. The deeper the awakening, the fewer the traces.