大方廣佛華嚴經隨疏演義鈔 13.35

13.35

疏「二法有我無」等者，疏文有二：先正立、後顯功能。今初。言等者，等取餘二部半。謂此計都有三全，一少分。謂一一切有部。二雪山部，此即上座部。《宗輪論》云「多同說一切有」，故亦等取也。三多聞部，《宗輪》敘多聞部云「餘義多同一切有部，並不立我，計法有實故。」言一少分者，化地部末計，彼云「過去未來並皆實有，亦於中有一切法，所知所識。」故名法有我無。

In the Commentary, "Second, dharmas exist while the self is non-existent," and so forth: the text of the Commentary has two parts: first, directly establishing [it]; second, revealing its function. Now, the first. The word "etc." includes the remaining two and a half schools under "etc." That is, this view has altogether three complete [schools] and one partial [school]. That is: first, the Sarvāstivāda. Second, the Haimavata school, which is the Sthaviravāda; the Samayabhedoparacanacakra states, "mostly agrees with the Sarvāstivāda," so it is also included under "etc." Third, the Bahuśrutīya; the Samayabhedoparacanacakra recounts regarding the Bahuśrutīya, "The remaining doctrines mostly agree with the Sarvāstivāda, likewise not establishing a self, and positing that dharmas are real." As for the one partial [school], it is the branch view of the Mahīśāsaka school, which states, "Past and future are both truly existent, and within them exist all dharmas, which are knowable and cognisable." Therefore, it is called [the doctrine that] dharmas exist while the self is non-existent.