成唯識論了義燈 1.8

1.8

後九百年，北天竺境，富婁沙富羅，此云丈夫國。有國師婆羅門，姓憍尸迦，有三子同名婆藪盤豆，此云天親。今云筏蘇畔度，此云世親。雖同一名，復立別號。第三天親於薩婆多部出家，得羅漢果，別名比隣持跋婆。比隣持是其母名，跋婆譯為子，亦云兒。長兄是菩薩根性，亦亦於薩婆多部出家，後得離欲，思惟空義不能得入，欲自殺身。有賓頭盧阿羅漢，在東毘提訶觀見此事，從彼方來，為說小乘空觀，意猶未安，謂理不應爾。因此乘通，往覩史天，諮問：彌勒菩薩，為說大乘空觀，還下思惟，即便得悟，因名阿僧伽，此云無著。爾後數往兜率陀天，諮問：彌勒大乘經義，為餘人說，聞多不信，即自發願，請彌勒菩薩下說大乘，令眾生見，皆得信受。即如其願，於夜下時，放大光明，集有緣眾，於踰闍國說《十七地論》。隨所誦出，隨解其義，經四月夜，《十七論》竟。雖同一堂，唯有無著得近彌勒菩薩，餘人但得遙聞。或有見異時，無著師更為餘說，因此，餘人方始信受大乘法義。

Nine hundred years later, in the territory of Northern India, in Puruṣapura—translated here as the City of Heroes—there was a royal preceptor Brahmin of the Kauśika clan who had three sons, all named Vasubandhu, which is translated here as Tianqin, now rendered as Fasuobandu, which is translated here as Shiqin. Although sharing one name, they established separate designations. The third Vasubandhu went forth in the Sarvāstivāda school and attained the fruit of arhatship, with the separate name Virañcivatsa. Virañci was his mother's name, and vatsa is translated as child or son. The eldest brother was of bodhisattva capacity; he also went forth in the Sarvāstivāda school, and later, having attained detachment from desire (vītarāga), when contemplating the meaning of emptiness he could not penetrate it, and wished to commit suicide. The arhat Piṇḍola, observing this matter in Pūrvavideha, came from that direction and expounded the Hīnayāna contemplation of emptiness for him; his mind was still not settled, thinking that the principle should not be like this. Consequently, mounting supernatural power, he went to Tuṣita Heaven to inquire of Bodhisattva Maitreya, who expounded the Mahāyāna contemplation of emptiness for him; returning below to contemplate, he immediately attained awakening, and therefore was named Asaṅga, translated here as Wuzhuo. Thereafter, he frequently went to Tuṣita Heaven to inquire of Maitreya concerning the meaning of Mahāyāna sūtras, and expounded them for others. Hearing them, many did not believe; he then made a vow himself, inviting Bodhisattva Maitreya to descend and preach the Mahāyāna, so that sattvas seeing him would all be able to believe and accept. His wish was fulfilled: descending at night, [Maitreya] emitted a great light, gathered the assembly of those with affinity, and expounded the Saptadaśabhūmiśāstra in the country of Ayodhyā. As it was recited, he explained its meaning as he went; after four months of nights, the Saptadaśabhūmi was complete. Although in the same hall, only Asaṅga could approach Bodhisattva Maitreya, while the other people could only hear from afar. Or when some saw differently, Master Asaṅga would further explain it to the others; because of this, the other people only then began to believe and accept the principles of the Mahāyāna Dharma.