瑜伽論記 13.257

13.257

又約種子體說，三乘俱依一切苦集二諦。若有一法未達未遍知，我終不說得漏盡，得體觀已，三乘同觀。若約名隨義別，是依緣者唯雙觀菩薩有二乘，則非是攝論等約體，此亦如是，故有一切皆達。若約名中義隨者，當無二乘唯觀人我，故除一切煩惱障菩薩雙除二我，觀別如前說，觀故達阿賴耶，如前說無異。

Furthermore, speaking in terms of the substance of the seeds, all three vehicles rely on all of the two truths of suffering and origin. 'If there is a single dharma that is not penetrated and not thoroughly known, I say that one will never attain the exhaustion of taints.' Once having attained the substantive contemplation, the three vehicles contemplate identically. If one speaks in terms of the distinction in meaning following designation, what is relied upon and taken as an object is contemplated dual-aspectually only by bodhisattvas, and not by the two vehicles. The Mahāyānasaṃgraha and others are spoken with reference to substance, and this text is also like that; hence all are penetrated. If spoken with reference to the meaning following within the designation, then the two vehicles would exclusively contemplate the personal self, and therefore they eradicate all afflictive hindrances, whereas bodhisattvas eradicate both selves; the contemplation differs as explained before, and because of this contemplation they penetrate the ālayavijñāna, with no difference from what was said before.