瑜伽論記 8.252

8.252

就此地文，總判為二：初、結前生後；二、正解釋，泰云：依西國經本，初尊寫經人，將寫經時，或先歸依三寶，或先歸依大自在天。然舊翻此地，謬置經主歸依之頌，乃至漏結前生後及嗢拕喃，謬良深也。若論主先歸三世佛方造論者，應在論初五識身地前歸依之語，又准梵本，諸地之初並有結前生後及以總頌，何於地不例於前闕無此耶？是知乃是經主歸三世諸佛，非論主也。

Regarding the text of this stage, it is overall divided into two parts: first, concluding the preceding and introducing the succeeding; second, the correct explanation. Tai says: According to the Indian manuscripts, the copyist of the scripture, when about to copy it, first takes refuge either in the Three Jewels or in Maheśvara. However, the older translations of this stage mistakenly inserted the verses of refuge by the master of the treatise, even omitting the conclusion of the preceding and introduction of the succeeding as well as the uddāna; the error is quite profound. If the author of the treatise had first taken refuge in the Buddhas of the three times before composing the treatise, the words of refuge ought to have been placed at the beginning of the treatise before the stage associated with the five groups of consciousness. Furthermore, based on the Sanskrit text, the beginnings of all the stages have a conclusion of the preceding and introduction of the succeeding as well as a summary verse; why would this stage alone deviate from the preceding and lack them? Thus we know that it was the scribe taking refuge in the Buddhas of the three times, not the author of the treatise.