印順導師對攝論學派的關注，始於1931、1932年，他與守培長老對舊譯、新譯唯識不同的論爭。以此為契機，印順導師逐漸確立了他對攝論學派的「中間路線」的詮釋向度，以1941年的《攝大乘論講記》為標誌，他與牟宗三的論爭充分體現了他對「中間路線」的堅持。在印順導師的晚年，他發表了〈起信論與扶南大乘〉一文，表明他放棄了「中間路線」，傾向於《起信論》的「本覺」詮釋向度。印順導師對「中間路線」的堅持與游離，正好體現了攝論學派本身的思想史發展，從中可以發現從攝論學派到《起信論》的思想、軌遍，需要我們後來學人很好的體會與繼承。

In 1931 and 1932, Debating on the difference of Yogācāra latter phi1osophy and Yogācāra former philosophy, Venerable Yin Shun started to study on Mahāyāna-sarpparigraha-śāstra school. Venerable Yin Shun gradually set up the interpretation standpoint of Middle-way to Mahāyāna-sarpparigraha- śāstra school. In his book the Lecture sheets of Mahāyāna-sarpparigraha- śāstra, and Discussion with Mao Zong-san, Venerable Yin Shun insisted fully on the Middle-way. However, in Venerable Yin Shun;s later years, He published the article Qi-xin-lun and Fu-nan mahā-yāna, which indicated that he abandoned the Middle-way and selected the interpretation standpoint of original Enlightened of Qi-xin-lun. The change of Venerable Yin Shun’s Middle-way tallied with the development of thought history of Mahāyāna-sarpparigraha- śāstra school. We can find the thought historyfrom the Mahāyāna-sarpparigraha- śāstra school to Qi-xin-lun, and we must study and inherit it.