大方廣佛華嚴經隨疏演義鈔 5.22

5.22

第二藏教所攝。疏文分二：先總、後別。總中亦二：先總科、後「今初」下牒釋總名。引世親攝論者，然《攝大乘論》本論即無著菩薩所造，釋有多家，此方有二本，即世親、無性二菩薩也。大唐三藏俱譯二本，各有十卷。梁朝真諦譯世親釋論，有十五卷，今稱梁攝論。是釋義大同小異，疏家隨便引之。恐濫三本，故各以異名揀之。然依古德，多引梁論。若今自取，多引無性、世親。疏「謂攝一切所應知義」者，即彼論自釋攝義。「所應知」者，然論無別釋，下廣顯論所明，即十勝相，謂一應知依止勝相、二應知相勝相、三應知入勝相等。十相皆言應知，即理事等法皆應知也。

Second, subsumption by the piṭakas and teachings. The commentary's text is divided into two: first, general; second, specific. Within the general are also two: first, a general rubric; second, from 'Now, the first' downward, repeating and explaining the general name. In citing Vasubandhu's Mahāyānasaṃgraha: the root treatise of the Mahāyānasaṃgraha was composed by the Bodhisattva Asaṅga, and there were multiple commentaries; in this land there are two versions, namely those by the two bodhisattvas Vasubandhu and Asabhāva. The Great Tang Tripiṭaka Master translated both versions, each in ten fascicles. In the Liang dynasty, Paramārtha translated Vasubandhu's commentary in fifteen fascicles, now called the Liang Saṃgraha. Their explanatory meanings are broadly identical with minor differences, and the commentator cites them at will. Fearing confusion among the three versions, each is distinguished by a different name. However, relying on ancient masters, the Liang treatise was mostly cited; if choosing for oneself now, one mostly cites Asabhāva and Vasubandhu. When the commentary says, 'Subsuming all meanings that should be known,' this is that treatise's own explanation of the meaning of 'subsuming' (saṃgraha). Regarding 'what should be known,' the treatise provides no separate explanation; what is explained in detail below in the treatise are the ten superior characteristics, namely: 1. the superior characteristic of the basis of what should be known; 2. the superior characteristic of the characteristic of what should be known; 3. the superior characteristic of entering what should be known, and so forth. Since all ten characteristics state 'what should be known,' both principle and phenomena and all such dharmas should be known.