大方廣佛華嚴經隨疏演義鈔 5.44

5.44

疏「然此三藏約其所詮」下，第三總顯所詮也。疏「如攝論說」者，亦是世親《攝論》第一。論云「又能說三學故，立素怛纜藏。能成辦增上戒、增上心學故，立毘奈耶藏。謂具尸羅，即無悔等，漸次能得三摩地故。能成辦增上慧故，立阿毘達磨藏。謂能決擇無倒義故。」梁論亦同。疏「兼各通三」者，經中戒慧，其文非一。毘尼增三，文云「云何增戒學？所謂增心學、增慧學，是名增戒學」等。

Regarding the commentary's passage beginning "However, with respect to what these three piṭakas expound": This is the third section, generally revealing what they expound. Regarding the commentary's "As the Mahāyānasaṃgraha says": this is also from fascicle one of Vasubandhu's Mahāyānasaṃgraha. The treatise states: "Furthermore, because it is capable of expounding the three trainings, the Sūtrapiṭaka is established. Because it is capable of accomplishing the training in higher morality and the training in higher thought, the Vinayapiṭaka is established; that is, possessing śīla, one becomes free of remorse, and so forth, gradually becoming capable of attaining samādhi. Because it is capable of accomplishing the training in higher wisdom, the Abhidharmapiṭaka is established; that is, because it is capable of discerning non-erroneous meaning." The Liang translation is also identical. Regarding the commentary's "also each penetrates all three": in the sūtras, morality and wisdom are mentioned in more than one passage. The Vinaya augments all three; its text states: "What is the augmented training in morality? It refers to the augmented training in thought and the augmented training in wisdom; these are called the augmented training in morality," and so forth.