瑜伽論記 21.59

21.59

下第四辨說一乘意。如佛所說乃至我不說乘差別性者，於小乘中宣說蘊界處種種法性，於大乘中說此等諸法同一真如界理趣，據同真如故，佛不說乘差別性。言於中乃至一類損減者，聞說三乘同一如性，或執二乘同彼大乘名為增益，或執大乘同彼二乘名損減。言又於諸乘至此中密意者，又謂三乘既有差別，云何同一真如法界，法界既同，乘應無別，而不能知三乘聖道。事法差別有上中下，如理則通同一法界而不相違，謂有相違，而興諍論。

Below, the fourth part distinguishes the intention behind preaching the One Vehicle. Regarding "as the Buddha said... up to: 'I do not speak of the differentiations of the vehicles'": in the Hīnayāna, the diverse natures of phenomena among the aggregates, elements, and sense-spheres are proclaimed; in the Mahāyāna, these phenomena are stated to have the identical theoretical purport of the single tathatā realm. In terms of their identity with tathatā, the Buddha does not speak of differentiations of the vehicles. Regarding "therein... up to: 'a certain group depreciates'": hearing that the three vehicles have the identical tathatā-nature, some grasp that the two vehicles are identical with the Mahāyāna, which is called superimposition, or grasp that the Mahāyāna is identical with the two vehicles, which is called depreciation. Regarding "furthermore, concerning the vehicles... up to: 'the hidden intent here'": they further say that since the three vehicles have distinctions, how could they share the same tathatā dharmadhātu? Since the dharmadhātu is identical, the vehicles should have no distinctions. Yet they cannot understand that the noble paths of the three vehicles have superior, middling, and inferior distinctions in concrete phenomena, whereas in the principle of tathatā they pervade and share the single dharmadhātu without contradiction. Claiming there is a contradiction, they stir up disputes.