俱舍論頌疏論本 1.24

1.24

第四、明翻譯不同者，此論翻譯，總有兩時：初即陳朝，後居唐代。陳朝三藏真諦法師，有於嶺南譯成二十二卷。大唐三藏永徽年中，於慈恩寺譯成三十卷。翻譯不同，非無所以，由前譯主未善方言，致使論文義在差舛，至如無為是因果，前譯言非；現法無非得，昔翻云有。大唐三藏音善兩方，譯義無差，綴文不謬，由使懷疑之客得白玉於青山，佇決之賓獲玄珠於赤水。由是此論譯有兩時。

Fourth, concerning the differences in translation: the translations of this treatise occurred in two periods in all: first during the Chen dynasty, and later during the Tang dynasty. During the Chen dynasty, Tripiṭaka Master Paramārtha translated it in Lingnan into twenty-two fascicles. During the Great Tang, the Tripiṭaka Master [Xuanzang], in the Yonghui era, translated it at Ci'en Monastery into thirty fascicles. The differences in translation were not without cause: because the earlier translator was not proficient in both languages, this resulted in errors and discrepancies in the doctrine of the treatise. For example, regarding unconditioned dharmas being causes and results, the earlier translation stated that they are not; and regarding present dharmas having no non-possession (aprāpti), the former translation rendered it as having it. The Tripiṭaka Master of the Great Tang was well versed in the languages of both regions; his translations of the meaning contained no errors, and the composition of his text was flawless. This enabled seekers harbor doubts to find white jade in the green mountains, and waiting guests seeking resolution to obtain the black pearl from the Red Waters. Thus this treatise has translations from two periods.