成唯識論掌中樞要 2.271

2.271

說常、樂、我淨等，以除二乘四顛倒心故。二乘正證此法性者，非作常、無常等解，由加行心作此無常等解，故入。後出觀時，復觀前觀，不審所緣，便見加行，謂是真智所緣，亦是無常等，便謂真實諸法無常等。諸加行心及有漏後得雖非是執，性皆是善，然由六、七法執未亡故，引有漏善心而作此解。於法執所引之果，有漏觀心上，說能引法執障為顛倒。若無法執時，此觀不生，故由前凡位起四顛倒，或十二倒，謂想、心、見等執身等為淨。佛為除彼說：無常等行為非常等，令其趣證，論其真理，非常、無常。然二乘者，由隨佛方便言及執引故，作無常等解。今為除彼令證極果，說此真如為常、我等，令起此行方便趣入證其法也。正證彼時，非常、無常，諸佛或說我，或時說無我。諸法實相中無我，無非我，餘皆類然。此依護法唯六、七有染心有執為論，其八地以前，起下乘般涅槃障、細生滅等障，皆准此釋故。八地以去，皆不論現行，觀心為障。其安惠因中無漏，一切有漏皆有法執故，說二乘無漏心等為四顛倒。八地以前說功用加行為障，不爾，加行道應非二愚攝。由此一切有漏善心等，及因無漏，皆有法執。今論真理非常、無常等，為斷法執無常等故，說為常、樂等也。眾善所依，顯性無貪、瞋、癡等種種煩惱，因之為善，能順諸善，與善為依，故具功德。

Permanence, bliss, self, and purity are taught in order to eliminate the four inverted minds of the two vehicles. When the two vehicles directly realize this dharmatā, they do not form understandings of permanence, impermanence, and so forth; they enter because their minds of preparatory application form this understanding of impermanence and so forth. Later, when emerging from contemplation, they again contemplate the previous contemplation; failing to examine the cognized object, they then see the preparatory application and think it is the object cognized by true wisdom, and that it is also impermanent and so forth; they then think that truly all phenomena are impermanent and so forth. Although the minds of preparatory application and the sāsrava subsequently attained are not attachments and are all wholesome by nature, because the dharma-attachments of the sixth and seventh [consciousnesses] have not perished, they induce the sāsrava wholesome mind to form this understanding. Regarding the fruit induced by dharma-attachment, on the sāsrava mind of contemplation, the obstacle of dharma-attachment that can induce it is called inverted. If there were no dharma-attachment, this contemplation would not arise; thus from the previous ordinary stage they give rise to four inversions, or twelve inversions, namely conception, mind, views, and so forth attaching to the body and so forth as pure. The Buddha, to eliminate them, taught that impermanent formations are impermanent and so forth to cause them to advance toward realization; discussing its true principle, it is neither permanent nor impermanent. However, those of the two vehicles, by following the Buddha's conventional words and through the induction of attachment, form understandings of impermanence and so forth. Now, to eliminate them and cause them to realize the ultimate fruit, this suchness is taught to be permanent, self, and so forth, causing them to generate this practice and conventionally enter into realization of its Dharma. At the time of directly realizing it, it is neither permanent nor impermanent; the Buddhas sometimes speak of self, and sometimes speak of non-self. In the true mark of all phenomena there is neither self nor non-self; the rest are all analogous. This is discussed according to Dharmapāla's view that only the sixth and seventh possess defiled mind and possess attachment; prior to the eighth ground, the arising of the obstacle of parinirvāṇa of the lower vehicles, the subtle obstacles of arising and ceasing, and so forth, are all explained in accordance with this. From the eighth ground onwards, active manifestations and minds of contemplation are not discussed as obstacles. Sthiramati holds that in the causal state there is anāsrava, and all sāsrava possesses dharma-attachment; therefore he says that the anāsrava mind and so forth of the two vehicles are the four inversions. Prior to the eighth ground, effort and preparatory application are said to be obstacles; otherwise, the path of preparatory application would not be subsumed under the two follies. Because of this, all sāsrava wholesome minds and so forth, as well as the causal anāsrava, possess dharma-attachment. Now, discussing the true principle as neither permanent nor impermanent and so forth: in order to sever the dharma-attachment to impermanence and so forth, it is taught to be permanent, blissful, and so forth. As the support of all wholesome things, it reveals that its nature is devoid of greed, hatred, delusion, and various other afflictions; because of this it is wholesome, able to comply with all wholesome things, and serves as the support for wholesome things, and thus it is complete with virtues.