瑜伽論記 12.369

12.369

次明教起因緣，此中如來若自稱嘆我今現覺諸法故成正覺，當知為引菩薩令其趣道故，若自稱嘆一切漏盡，為引二乘性人令趣證故，若復稱嘆道能出離煩惱障道，當知為引等趣三乘諸有情故，問，若佛稱嘆道能出苦煩惱障道引等趣三乘有情者，何故大乘中但言為菩薩不言為聲聞障耶？小乘經中但云為二乘說不言為菩薩耶？為通此難，故釋意云如來所說大小乘經句義之內，一一皆言為三乘說後二無畏，而結集者聲聞藏中除菩薩言，菩薩藏中除聲聞言。

Next, the circumstances for the arising of the teaching are clarified: in this, when the Tathāgata praises himself, 'I now presently awaken to all dharmas and thus have accomplished perfect awakening,' one should know that this is to draw bodhisattvas to advance along the path; when he praises himself, 'All taints are exhausted,' this is to draw persons of the two vehicles' gotra to advance toward realization; when he further praises, 'The path can lead to transcendence, and afflictions obstruct the path,' one should know this is to draw sentient beings who are equally proceeding toward the three vehicles. Question: if the Buddha's praise of the path leading out of suffering and afflictions obstructing the path is to draw sentient beings equally proceeding toward the three vehicles, why does the Mahāyāna only say it is an obstacle for bodhisattvas and not say it is for śrāvakas? And why do Hīnayāna sūtras only say it is spoken for the two vehicles and not say it is for bodhisattvas? To resolve this objection, the meaning is explained: in the phrasings and meanings of the Mahāyāna and Hīnayāna sūtras spoken by the Tathāgata, every one states that the latter two fearlessnesses are spoken for the three vehicles; but when the redactors compiled them, they removed the mention of bodhisattvas from the Śrāvaka Piṭaka, and removed the mention of śrāvakas from the Bodhisattva Piṭaka.