大般若波羅蜜多經般若理趣分述讚 3.115

3.115

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.