成唯識論了義燈 4.26

4.26

陀那不為二乘說。西明疏問：言，若不為定性二乘說者，《解深密經》復云何通？彼云今第三時，普為發趣一切乘耶？解云：彼文非但為直往，亦為不定性，故通一切乘。今謂自違，前云為說令起滅定，今言不為，故自相違。又經云：普為一切乘，不為定性乘，還非普為。今謂：初教說有，唯為小乘；次教說空，唯為大乘。後通空有，云為一切，非必句句，皆通一切。如《瑜伽論》通說三乘法，云為一切乘，非唯說大云為諸乘。

"The ādāna[vijñāna] is not taught to those of the two vehicles." The Ximing commentary raises the question: "If it is not taught to those of the two vehicles of definite lineage, how is the Sandhinirmocana-sūtra to be reconciled? It says that now, in the third period, it is taught universally for those who set out upon all vehicles." Explanation: "That text is not only for those who proceed directly [to the Mahāyāna], but also for those of indefinite lineage; therefore it applies generally to all vehicles." Now I say that this contradicts itself. Earlier it was said that it was taught to them to cause them to generate the absorption of cessation, and now it is said that it was not taught; therefore it contradicts itself. Moreover, the sūtra says "universally for all vehicles"; if it is not for the vehicle of definite lineage, it is still not universal. Now I say: The first teaching taught existence solely for the Hīnayāna; the next teaching taught emptiness solely for the Mahāyāna. The later [teaching] encompassed both emptiness and existence, and is said to be "for all"; it does not necessarily mean that every single sentence applies universally to all. Just as the Yogācārabhūmi explains the Dharma of the three vehicles in general and says it is for all vehicles, it does not mean that only teaching the Mahāyāna is called being for all vehicles.