瑜伽論記 23.83

23.83

就第二假中，言為斷二因故，說二正法者，一、無常正法，二、無我正法名治一因，或通治二因。於四轉中等者，景師云：如來滅後有為無為亦有亦無非有非無等四句，名為四轉。泰師云：約有為等四句轉明，故云四轉。言聲聞、獨覺、佛世尊我說名如來。當知此我，二種假立：有餘依中，假立有為；無餘依中，假立無為者，三乘無學，就通皆名如來，乘如實道來成正覺，但於有餘依中假立有為之我，無餘依中假立無為之我。

Regarding the second division, 'in order to sever the two causes, two true Dharmas are proclaimed': first, the true Dharma of impermanence; second, the true Dharma of non-self, which is said to remedy one cause, or to remedy both causes in common. Regarding 'in the four alternatives,' Master Jing states: After the Tathāgata's extinction, the four propositions of conditioned, unconditioned, both existent and non-existent, neither existent nor non-existent, and so forth are called the four alternatives. Master Tai states: Because they are clearly explained with reference to the turning of the four propositions such as 'conditioned,' they are called the four alternatives. Regarding 'I say that śrāvakas, pratyekabuddhas, and the Buddha, the World-Honoured One, are called Tathāgatas; one should know that this self is conventionally designated in two ways: in the remainder, it is conventionally designated as conditioned; in the absence of remainder, it is conventionally designated as unconditioned': the non-learners of the three vehicles are all generally called Tathāgatas because they ride upon the path of reality and come to achieve right awakening; yet in the remainder, a conditioned self is conventionally designated, and in the absence of remainder, an unconditioned self is conventionally designated.