成唯識論了義燈 1.9

1.9

第二子亦於薩婆多部出家。博學多聞，遍通墳藉，神才隽朗，無可為儔，戒行清高，難以為匹。兄弟既有別名故，法師但稱婆藪盤豆，所餘因緣，廣如本傳所說。依《瑜伽論》廣造諸論，解釋大乘，弘非空有。及造此論，十師之釋，合糅翻譯，皆如《樞要》。然護法菩薩，千一百年後，方始出世，造此論釋及《廣百論》釋。清辨菩薩亦同時出，造《掌珍論》。此時大乘，方諍空有，上來總辨四門之義。智者知之，此即論之起因。

The second son also went forth in the Sarvāstivāda school. Broad in learning and vast in hearing, he thoroughly understood the ancient classics; his spiritual talent was outstanding and radiant, with none who could be his equal, and his pure and lofty observance of precepts was difficult to match. Since the brothers had distinctive names, this Dharma master was simply called Vasubandhu; the remaining causes and conditions are fully as told in his original biography. Relying on the Yogācārabhūmi, he extensively composed various treatises explaining the Mahāyāna and propagating neither emptiness nor existence. As for the composition of this treatise, the commentaries of the ten masters, their combination and translation, all are as in the Shuyao. However, Bodhisattva Dharmapāla only appeared in the world eleven hundred years [after the nirvāṇa], composing this commentary on the treatise as well as the commentary on the Catuḥśataka. Bodhisattva Bhāviveka also appeared at the same time, composing the Karatalaratna. It was at this time that the Mahāyāna began to dispute emptiness and existence. The above generally distinguishes the meaning of the four gates. The wise will understand it; this is the cause for the arising of the treatise.