大般若波羅蜜多經般若理趣分述讚 3.115

3.115

讚曰：自下第二觀察行相。於中復三：一離四倒行、二三門行、三離著生滅行。此則初也。異生多執身受心法以為淨樂我常，為破彼故說四諦理。既無常無樂無我無淨，令厭生死趣求二乘。二乘遂執真實有彼無常等四，既有法執附著小果，不欲大乘。世尊後說大般涅槃常樂我淨，令捨小果趣求大乘。彼聞厭捨，遂得佛果。此二俱是引攝方便，非實道理。諸法實非此二四種。故有說言：「諸佛或說我，或時說非我；諸法實相中，無我無非我。」餘三亦爾。今觀實相以設供養，故觀諸法常無常等皆不可得。

The commentary says: From here below is the second, the aspects of contemplation practice. Herein there are again three: first, the practice of departing from the four inversions; second, the practice of the three gateways; third, the practice of departing from attachment to arising and ceasing. This is the first. Ordinary beings mostly cling to the body, feelings, mind, and phenomena as pure, pleasant, self, and permanent. In order to refute them, [the Buddha] taught the principle of the Four Truths. Since they are impermanent, not pleasant, not-self, and not pure, he caused them to revile saṃsāra and pursue the two vehicles. The two vehicles subsequently clung to those four, impermanence and so forth, as truly existing. Since they have dharma-clinging, they adhere to the small fruit and do not desire the Great Vehicle. The World-Honoured One later taught the permanence, bliss, self, and purity of the Great Parinirvāṇa, causing them to abandon the small fruit and pursue the Great Vehicle. Hearing this, they reviled and abandoned [the small fruit] and subsequently attained the Buddha fruit. Both of these are skillful means of guiding and drawing [beings] in, not the true principle. Phenomena are truly neither of these two kinds of four. Therefore it is said: 'The Buddhas sometimes spoke of self, / Or at times spoke of not-self; / In the true nature of all phenomena, / There is neither self nor not-self.' The other three are also like this. Now, contemplating the true nature to make offerings, one therefore contemplates that whether all phenomena are permanent or impermanent and so forth are all unobtainable.