大方廣佛華嚴經疏 3.14

3.14

第四論釋者，略舉其四：一龍樹既得下本，遂造《大不思議論》，亦十萬頌，備傳西域。此方《十住毘婆沙論》十六卷，即是彼論釋十地中初之二地。二世親菩薩造《十地論》釋〈十地品〉，魏朝勒那三藏、又菩提流支，各翻一本，光統奏請，令二三藏參成一本，為十二卷，即今見傳。三北齊劉謙之，於清涼山感通造論六百卷，備釋一經。四後魏僧靈辯，於五臺山頂戴此經，行道一載，遂悟玄旨，造論一百卷，亦傳於世。

Fourth, the treatises and commentaries: briefly four are cited: First, after Nāgārjuna obtained the lower recension, he composed the Da busiyi lun, also in a hundred thousand verses, which was fully transmitted in the Western Regions. In this land, the Shizhu piposha lun in sixteen fascicles is that treatise's commentary on the first two stages of the ten stages. Second, Bodhisattva Vasubandhu composed the Shidi lun to comment on the chapter 'Ten Stages'; in the Wei dynasty, Tripiṭaka Master Ratnamati and Bodhiruci each translated a version, and Senior Vinaya Master Guangtong petitioned the throne to have the two Tripiṭaka Masters collate them into a single text of twelve fascicles, which is the version transmitted today. Third, Liu Qianzhi of the Northern Qi had an extraordinary spiritual resonance on Mount Qingliang and composed a treatise in six hundred fascicles, fully commenting on the entire sūtra. Fourth, during the Later Wei, the monk Lingbian carried this sūtra on his head on Mount Wutai and practiced the path for one year, whereupon he awakened to its mysterious purport and composed a treatise in one hundred fascicles, which is also transmitted in the world.