大方廣佛華嚴經隨疏演義鈔 13.34

13.34

疏「今總收一代時教以為十宗」者，第三申今正解。於中三：初總摽、二別釋、三料揀。疏「第一我法俱有宗」等者，第二別釋也。釋第一宗中，先立理、後「謂犢子部」等者，等取餘四部。謂此計中總有五全，或一少分。言五部全者，一犢子部、二法上、三賢胄、四正量、五密林山，故總為五部同計。泰法師云：「更等取經部中根本經部，不等末經部。以本經部亦執有勝義我，非即非離即，計菩提出離生死，故名勝義。」

In the Commentary, the words "Now, generally gathering the lifelong teachings into ten doctrines" is the third: presenting the present correct understanding. Herein there are three: first, general indication; second, distinct explanation; third, critical examination. In the Commentary, "First, the doctrine that self and dharmas both exist," and so forth, is the second: the distinct explanation. In explaining the first doctrine, first the principle is established, and then the words "meaning the Vātsīputrīya," etc., include the remaining four schools under "etc." This means that within this view there are altogether five complete [schools], or one partial [school]. As for the five complete schools: first, the Vātsīputrīya; second, the Dharmottarīya; third, the Bhadrayānīya; fourth, the Saṃmatīya; fifth, the Channagirika. Thus, these are altogether the five schools sharing this view. Master Tai said: "'Etc.' further includes the root Sautrāntika among the Sautrāntikas, but does not include the branch Sautrāntika. Because the root Sautrāntika also clings to the existence of an ultimate self, neither identical with nor separate from [the aggregates], positing that bodhi transcends saṃsāra, it is called ultimate."