瑜伽論記 22.500

22.500

三、明正行不共有三：一、聲聞先依如來後行正行，如來無少所依；一、各依自性姓行於正行；三、明二行可得不可得異，聲聞但有成就不成就非最後有菩薩身中二行可得，謂成就不成就為一，復現化身垂成正覺、最後有身為二。若已成就者，彼於現法，成大師教者，即是我皆令入無餘涅槃而滅度之，現法得益顯教功能，故云成大師教；亦可已成就者堪可附囑大師法藏，故云成大師教。

Third, explaining that correct conduct is not shared has three [aspects]: 1. śrāvakas first rely on the Tathāgata and afterwards practice correct conduct, whereas the Tathāgata has nothing whatsoever to rely upon; 2. each practices correct conduct relying on their own nature and spiritual lineage; and 3. explaining the difference in whether the two conducts can be obtained or cannot be obtained: the śrāvaka has only accomplishment and non-accomplishment; within the body of a bodhisattva not in their final existence, two conducts can be obtained, namely accomplishment and non-accomplishment being one, and further manifesting an emanation body on the verge of complete enlightenment in the final bodily existence being two. Regarding 'if already accomplished, they, in the present phenomena, accomplish the Great Master's teaching', this means 'I bring them all to enter nirvāṇa without remainder and attain extinction'; attaining benefit in the present phenomena manifests the efficacy of the teaching, hence it is said to 'accomplish the Great Master's teaching'. It is also acceptable that those who are already accomplished are capable of being entrusted with the Great Master's Dharma treasury, hence it is said to 'accomplish the Great Master's teaching'.