瑜伽論記 5.75

5.75

還者彼論名滅還涅槃故，此亦有二：一、暫時於已解脫有情佛暫示現入般涅槃；二、究竟謂煩惱習氣及苦永滅。五種大乘中，顯揚第八云：種子者，則菩薩地．種姓品。趣入者，則發心品。次第者，則住品。正行者，則餘諸品。正行果者，則大菩提、建立二品。最初發心謂菩提心，由有種子悲愍有情是趣入菩提，波羅蜜多是諸地次第，攝眾生事是大乘心行，自他相續成就是正行果，二利果滿足佛德故。

Regarding "return", that treatise terms it cessation, which is returning to nirvāṇa, and therefore this also has two aspects: first, temporary, in which the Buddha temporarily manifests entering parinirvāṇa for the sake of already liberated sentient beings; second, ultimate, referring to the perpetual cessation of the afflictions, traces (vāsanā), and suffering. Among the five types of the Great Vehicle, the eighth fascicle of the Prakaraṇāryavācā states: The "seed" corresponds to the chapter on Gotra in the Bodhisattvabhūmi. "Entry" corresponds to the chapter on Aspiration (bodhicittotpāda). "Sequence" corresponds to the chapter on Abodes (vihāra). "Correct practice" corresponds to the remaining chapters. The "fruit of correct practice" corresponds to the two chapters on Great Awakening (mahābodhi) and Establishment. Initial aspiration refers to the mind of awakening (bodhicitta); having the seed and being compassionate toward sentient beings constitutes entry into awakening; the pāramitās are the sequence of the stages; gathering sentient beings is the mental activity of the Great Vehicle; perfecting oneself and others in succession is the fruit of correct practice, because the fruit of the twofold benefit fulfills the Buddha's virtues.