華嚴經探玄記 1.22

1.22

第二顯所攝者，此經何藏攝者？或唯契經攝，以非餘二故；或二攝，以有決擇義理對法收故；或三攝，下文亦顯諸戒行故。此約同教辨。或是下文十藏所攝，以主伴具足顯無盡故。此約別教。問：三藏據教、十藏約義，如何以義而云攝教？答：若小乘，教義俱不融；三乘，義融教不融；一乘，教義俱融，是故得攝。如意言無分別觀入教攝等，三乘中已有，況一乘耶。但標召表示即屬教攝，思之可見。

Second, showing what is subsumed: Under which basket is this sūtra subsumed? It may be subsumed solely under the sūtra basket, since it is not the other two; or it may be subsumed under two, because it contains the abhidharma that resolves meaning and principle; or it may be subsumed under all three, since the text below also demonstrates the various practices of precepts. This is distinguished in terms of the Shared Teaching. Alternatively, it is subsumed under the ten baskets [expounded in] the text below, because possessing both principal and retinue completely, it reveals the inexhaustible. This is in terms of the Distinct Teaching. Question: The three baskets are based on teaching, while the ten baskets are based on meaning; how can meaning be said to subsume teaching? Answer: In the Hinayāna, teaching and meaning are both non-interpenetrating; in the three vehicles, meaning interpenetrates but teaching does not; in the One Vehicle, teaching and meaning both interpenetrate, and therefore it can subsume it. Just as the non-conceptual contemplation of mental discourse enters subsumption under teaching and so on even in the three vehicles, how much more so in the One Vehicle! Merely designating and expressing falls under subsumption by teaching; reflection will make this clear.