成唯識論演祕 7.353

7.353

答：有相亦得為無相因，隨順彼故。如世間智為緣，生出世智；有漏智為緣，生無漏智；有心定為緣，生無心定。此亦如是。今以安立引非安立，亦何爽理？然安立觀本希斷惑，證無為理，能少伏惑，亦得名為順非安立。又餘類非一，《涅槃》、《勝鬘》諸經皆言無作四諦非諸二乘之所知故。或二乘人愚、不愚法，二類不同，初不能作，後容修之。經、論依前，故言不作，亦應無失。

Answer: The with-signs can also serve as the cause for the signless, because it conforms to it. Just as worldly wisdom serves as a condition to produce transworldly wisdom, contaminated wisdom serves as a condition to produce uncontaminated wisdom, and concentration with mind serves as a condition to produce concentration without mind. This is also the case here. Now, what violation of principle is there in using the established to induce the unestablished? Moreover, the established contemplation originally seeks to sever defilements and realise the unconditioned principle; being able to subdue defilements slightly, it may also be called conforming to the unestablished. Furthermore, other passages are not unique: sūtras such as the Nirvāṇa-sūtra and the Śrīmālādevī-sūtra all state that the uncreated four truths are not known by the two vehicles. Or else, persons of the two vehicles are of two different types—those who are deluded about dharmas and those who are not deluded; the former cannot perform it, while the latter are able to cultivate it. The sūtras and treatises rely on the former in saying they do not do so, which should also be free of error.